Shoji Nishio ( 1927-2005): The Centre 
Young people are apt are often moved to action by heroic images. Like those heroes, trying to become strong and righteous. Because they are young and inexperienced, the path is immediately obvious to them that followed by heroes that preceded them. Imitation without criticism is the first step in the challenge to become like those heroes. From time immemorial, the warrior-soldier is the most likely candidate for a culture of heroes because most countries have armies and engage in war. In our modern world, where the current battles take place in third world nations, martial artists have risen to the level of the warrior-soldier in the eyes of our young people mainly through the impact of the mass media. Going back in time up to the war-ravaged Japan in 1945, the image of the martial art was supplant the shadow soldier / hero who had fallen in defeat devastating conflict just completed. The choice for the 18 year-old Shoji Nishio could be continuing his training in Judo to strengthen his body and become as strong as its heroes martial. Born in 1927 in Aomori Prefecture, Nishio, as a young teenager, made his way to Tokyo to find a job just before the outbreak of war. Began early with the local judo dojo in order to strengthen his fragile physical condition. When the war ended, the practice of martial arts was strictly limited by the occupation forces and the famous Kodokan Judo Headquarters, had ceased operations. Gradually, with the return of soldiers in Japan after the war, the activity includes the Kodokan Nishio resumed and was able to resume his training in Judo. An enthusiastic, hard instructor, he ascended steadily between grades getting the 4th dan. However, it was discovered Nishio dissatisfied with Judo as a result of compromises made to adapt the techniques of competitions. As a supplement to his training in Judo, Karate Nishio began in late 1940 under the famous Yasuhiro Konishi (1893 - 1983), founder of the Shindo Jinen Ryu. Nishio practiced karate for several years until 1952, but found this art also limited for the same reasons. It was launched a strong initiative to change the traditional techniques of Okinawan karate in order to bring this art to compliance with the disciplines of modern budo - first of Judo and Kendo, which had been converted into a sport. As fate would, there was a close connection between Konishi Sensei and the Aikido founder Morihei Ueshiba, which dates back to early 1930 when Ueshiba taught actively in his new Kobukan Dojo. Konishi was already a complete karateka who had trained under the leading karate masters of that time as Gichin Funakoshi, Chojun Miyagi, Choki Motobu and Mabuni Kenwa. Konishi is trained seriously for several years with Ueshiba that he considered "the greatest martial artist who had never met before." In 1952, a senior instructor of the dojo of Sensei Konishi, a Toyosaku Sodeyama Sensei, Nishio said the young man who He had met a martial artist who was like a "ghost." Nishio said: "I was surprised that there was someone that even Sodeyama Sensei could not strike. It was O-Sensei [Morihei Ueshiba] .... Anyway, I saw aikido and immediately joined the dojo. I was told to go and see aikido, but not been back to karate. " The young man joined the newly born Nishio Aikikai Hombu Dojo Sensei encouraged by the enthusiasm of Sodeyama. However, there were few students in the dojo at that time and a couple of families displaced by the war who were still living there. Teaching was mainly done by the son of Morihei Ueshiba, Kisshomaru, and Koichi Tohei. The training consisted of a relatively small number of techniques and about half the time was dedicated to the practice in the dojo suwariwaza made, of which only one side had the tatami. Nishio describes the spartan conditions of those early days Aikikai in this way: Nobody was there and sometimes I was training with the sword and then go home. We were lucky to be five people. It was a time when all Japanese were starving and just people that we can define the martial arts fanatics could come! The people who came 
were people who did arts such as judo and karate but they thought that there must be something more, something deeper than arts. So everyone was after trying something else. There was no one who had experience only of aikido. This was not a concern. Today, when people only learn aikido, many are assailed by doubts. When he joined the Aikikai Nishio, founder Ueshiba O-Sensei spent most of his time in Iwama in Ibaragi Prefecture. He spent over a year and a half before Nishio saw for himself the founder in action for the first time. What particularly impressed him the technique of Ueshiba was the lightning speed in the use of the sword. So was his dazzling technique, but Ueshiba did not provide any explanation about what he was doing. For example, when Nishio asking questions to his fellow elders on the importance of the sword in aikido, he was given no satisfactory explanation, then he decided to find the answers with his own hands. Nishio believed that aikido was the right path for him martial. At the same time, he found flaws in its methods of practice, especially after seeing the incredible work of the sword of Ueshiba and noting the lack of sword techniques in the art baggage. To remedy the matter, as said before, Nishio began the study of Iaido (Muso Jikiden Eishin-ryu) with a 10-dan Shigenori Sano in 1955, and then Jodo (Shindo Muso-ryu) with the famous Takaji Shimizu (1896 - 1978). Each of these arts contributed to his knowledge in the use of weapons and in return, he completed his training in aikido. Not everyone Nishio excursions into other martial arts, so his aikido began to acquire a unique taste. Nishio recalls with a smile, a fact attributed to Koichi Tohei, "Nishio is not doing aikido. I do not know if I'm doing judo or karate, but it is not aikido. He does not know how to extend ki. " Nishio was also unhappy with the relative weakness of the throwing techniques of aikido, which consisted mostly iriminage, and shihonage kotegaeshi. Gradually, he developed his own innovative repertoire of techniques that included projections Hip (koshiwaza), based on its past experience in judo. Similarly, he systematically incorporated atemi patterns in the movements of the sword in order to facilitate the setting and enforcement - "tsukuri" and "kuzushi" - techniques. He also conceived the sword and stick the same way as bare-handed techniques derived from his extensive experience with weapons. Although sometimes come out from the mainstream aikido, Nishio nevertheless rose rapidly reaching grade 5 dan in 1958 after only six years of practice. This was not something unusual in the early years of aikido and many of the leading figures of the years 40 and 50 as Tohei, Saito, Yamaguchi, and many others were coming Hikitsuchi promoted quickly.
Teaching Activities
execution of a technique for screening of the hip for which he was known Nishio
the mid-50s, underwent a consolidation aikido growth as many dojo in the industry, universities and companies and appeared in clubs throughout Japan. Nishio began teaching increasingly frequent and increasingly outside the Hombu Dojo. He was employed at the Mint during the day and taught Japanese in the evening at various locations in and around Tokyo. The network of dojo Nishio practiced methods that were often seen as a deviation from the standard Hombu which was based mainly on the approaches Kisshomaru Ueshiba and Koichi Tohei. However, he maintained close ties with the headquarters of the organization and regularly participate in large demonstrations and social events. The founder, Ueshiba, and his son often appears as guest lectures in the dojo affiliated Nishio. Nishio when he left his government job with the Mint in 1980 was 8 th Dan Aikido, 7th dan Iaido 6th Dan Judo and 5th dan in Karate. This marked the beginning of a new era as it was now free to devote himself to teaching aikido. His activities were not confined only to Japan, but he often travels in Scandinavia, the United States and several European countries, notably France. Nishio maintained an active teaching program which included regular trips abroad for 20 years, but the gradual deterioration of his health forced him to decrease the activity in the last years of his life.
Aikido Nishio
Technical
The technical aspect of Nishio is definitely unique. Although Aikido Saito also would include the use of the sword and stick, what Saito did was to preserve and formalize the founder of weapons techniques with minor modifications. Nishio, however, mastered the basics of modern weapons systems from which he drew many elements in addition to his previous experience in Judo and Karate. What emerged then as Nishio Aikido is an amalgam of elements drawn from Judo, Karate, Iaido, and jojutsu manufactured under technical and philosophical aikido. Upon completion of his taijutsu turned to martial or empty-handed techniques, Nishio also developed an elaborate set of variations of sword, staff and Iaido. What is the basis of his system?
"In my dojo I teach how to grab, how to stand, how to handle the sword, the tsuki and oblique (hanmen) and yokomen. Grasp correctly, properly cut and hitting are processed instantly atemi. The highest concepts of Aikido assume a physical dimension of Nishio aikido. For example, you should take a natural posture in dealing with an opponent. "If you keep a natural position, you immediately enter when you perceive that your opponent is going to move. When the opponent moves you've already won. "Applications in a social context, natural posture may be regarded as being in silence during a verbal exchange until your conversation partner has expressed what he meant as opposed to debate with him. Do not have a default location enables us to listen and to consider the intentions and desires of another before acting. "Human beings must not fight. They must, however, love each other, help each other and complement each other. By doing so, you create a human world. "Another important concept is the union of breathing in unison with the opponent. "We must not disturb the opponent's breathing, because in method of aikido, the opponent changes his breathing and we adjust our accordingly. "Breathing is the key component of the process of unification with an opponent and is used to breathing in the use of the sword that serves as the basis for atemi of Nishio. When atemi or "preemptive strike" had fallen into disuse in the major styles of aikido, Nishio spoke of their use as essential to the success of the techniques of aikido:
"I consider atemi as the spirit of martial arts Japanese. Atemi temporarily neutralize the opponent's ability to fight to rectify the returning to the initial intentions. "
Nishio When explaining the use of aikido Atemi techniques demonstrated their application to the next point in the movement by showing that these were always feasible. Currently not making any physical contact to ensure a safe practice. The corresponding movement all'atemi actually induces the neutralization of the mind and body, making the opponent unable to continue his attack. Nishio's aikido, mechanisms to achieve unification with the opponent often aimed at making "half step". This is a critical concept expressed by the founder allowing aikidoka to ensure continuity and make contact with the opponent. Looking deeper we find that the idea to do a "step complete" means to counter the will of the adversary and fight back. In physical terms this implies a collision. Applied to social interaction, this is how the imposition of the will of an individual or ignorance on the other desires of others. In contrast, the half step aikido facilitates the unification of energies, or, in social work, a meeting of minds that are in agreement.
Philosophy
Nishio Sensei does not imitate the techniques of the founder but he took to heart the philosophy of aikido as it was expounded by the founder. Among these principles that repeat the main beliefs of Morihei Ueshiba is the concept that, in aikido, the intention and movement of the opponent are not opposed. Rather, it takes place a process of unification of energies where the breath and movement are reflected opponent, allowing aikidoka to neutralize aggression. Under control of the attack, aikido supports forgiveness and rehabilitation of the attacker rather than cause damage or death. In a broader context, a key goal Nishio was to bring the Japanese martial arts to their original spirit. The contrast between exposed him to the Japanese spirit and Western culture is clear: The fundamental principles of Japanese martial spirit of the sports are different from the spirit or the spirit of the current Western riders. The spirit of the Western rider gives rise to the sport today. They fight for themselves or their honor by sacrificing everything. But this is not the spirit of Japanese Budo. The Samurai were fighting for our country and for the people, not for themselves or for their honor. In the spirit of Japanese budo a person fights with another family for society and people. With this spirit in mind we eliminate the conflict. If you fight alone, the fight will never end. If the people who say "I'd die to prevent others from being killed," joins with others who feel the same way, the conflict will be eliminated. This is the spirit that Aikido seeks. Nishio choose the sometimes controversial path not to imitate the techniques of the founder, but rather to absorb the basic principles of Aikido adapted to the current cultural context. In this context, his technique was in constant evolution as his technical understanding and his skills were improving. For this reason, Nishio's aikido holds few similarities with Aikido Hombu orthodox approach exemplified which tended to be conservative in nature. "The Budo must always reflect the reality that surrounds him. If it is newer and stronger, is not valid. "Shoji Nishio was one of the strongest defenders of understanding and adaptation of the profound principles of aikido in an individual personal interpretation of art. The philosophy of Morihei Ueshiba served as a guide for thought and action Nishio development of its unique form of aikido. The thought of O-Sensei was great. He made a tremendous change from martial arts to a ruthless and deadly form of martial art merciful. " From this point of view, his line of thinking was ahead of the idea Jigoro Kano Sensei "maximum efficiency with minimum effort" and "mutual prosperity". I think that when Kano Sensei gave rise to the concept of mutual prosperity, this was a revolutionary line of thought. But the thought of O-Sensei was always ahead. "To forgive, and to conduct" were his words. The martial arts previous preoccuavano to take life by force, strongly emphasizing the taking rather than giving.
The legacy of technical Nishio
Fortunately for posterity, Nishio left comprehensive teaching materials in the form of a series of videos in nine volumes and a book published by Aiki News. The Nishio Aikido video series consists of nine books on the techniques: gyakuhanmi katatedori, aihanmi katatedori, shomenuchi, yokomenuchi, ryotedori, sodedori and katadori menuchah. In this video also demonstrates the application of the sword and stick techniques presented. The last two videos about his sword forms. For several years, Nishio has resisted the idea of \u200b\u200bpublishing a book on Aikido because his art was constantly changing. "I'm constantly practicing and asking me questions. So I can not come to a complete review. If you write a book and then dies, leaving something incomplete, who will rewrite it for you? "Despite the His initial reluctance, he became the author of a book titled properly Aikido - Budo Yurusu in 2004, less than a year before his death. In the preface of the book, explains the reasons for this change of opinion: having become old and having already mourned the loss of such masters as Seigo Yamaguchi, who had my utmost respect from the very beginning of my aikido Cafiero, and Morihiro Saito who worked so tirelessly to convey the founder of aikido in the purest form possible, I began to consider what will happen from this point to aikido. Aikido is a budo "a" martial way "and therefore inextricably rooted in "jujutsu" or "martial technique." But when I look at the aikido world today, I see very little "budosolo" expressed in the technique, and I wonder if people have begun to forget these important roots. ... Aikido - Yurusu BudoAikido - Yurusu Budo offers a comprehensive look on 'Nishio Aikido and presents the key principles of his art through the presentation techniques gyakuhanmi, aihanmi katatedori, sodedori, katadori menuchah, shomenuchi and yokomenuchi. Are presented in both the version with bare hands that the version with the sword and stick.
Conclusion
In the annals of aikido there are only more or less than ten teachers who have gained universal respect for their high level of skill and contributed most to the expansion of aikido. In this elite list of outstanding figures who left an indelible mark in aikido today, Shoji Nishio emerges as an early proponent of a more technical innovations and philosophy of the founder.
differentiated pedagogy intended to samurai sought above all to the formation of character, neglecting the development of power 'which I thin 'intelligence, dialectics, prudence. E 'I'importanza already been highlighted that the arts play in the context of education in Japan. They, however, although considered essential to the education of a learned man, was considered an accessory rather than essential objective in forming the character of a samurai. The intellectual abilities were certainly taken into account, but the word who, used to mean "intellectual", was worth expressing Ia "wisdom", so that was assigned a subordinate role only to find intellectual, intellect understood that rationalistically ¨ (l) . was said that the tripod on which rested the structure of bushido was divided on who, jin, yu meaning, respectively: wisdom, benevolence, courage. The center of the soul of the samurai fell mainly on the agar. The knowledge could exist without the support of his act, and he used it only to the extent that the first could be useful to his profession as a man of war: religion and theology were recognized as the proper domain of priests, the samurai drew from them only so much that he could feed his mettle. philosophy and literature are the main elements of his intellectual education, but, while growing, samurai do not considered I'autentico ultimate position: he turned to literary studies mainly as a pastime, and the philosophical teachings considered a contribution to the formation of character, even if those were not used for the solution of some military or political problem. After these premises, it will disappear all too much amazed to learn how 
invaluable and, as such, should not be compensated for certain by money. A service to the spiritual, such as, for example, playing a priest or a teacher, could not be compensated with gold or silver, not because it was considered worthless, but because it escaped any assessment that economic parameters. And on the subject's sense of honor Bushido superior to any calculation, gives us a lesson most exemplary of that which is proposed by any modern political economy: wages and salaries may in fact be recognized as a reward for services defined by the outcome and tangible, concrete and measurable - and that result which is the noblest of all and can be reached through cultivating I'anima I'educazione (the work of the priest and the teacher is of such nature) is not, nor defined, nor tangible, or measurable, in which case, no You can then use the money properly, which serves as a criterion measure of material value. The use, in fact, that the students would bring to the masters or gold coins to 'start to season accounted for no payment, but an offer. In this capacity, it was not unwelcome to those who received it: men typically from the austere, too decent to withstand the physical work, too proud to stoop to begging. Men who, in their severity, were the personification of noble spirits, fearless in the face of adversity all'infierire, living embodiment and a shining example of what was considered the end of all knowledge, the domain of the self: the discipline sum, located at the top of the disciplines of the samurai ethic. 
